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The nature–culture divide is the notion of a dichotomy between humans and the environment. [1] It is a theoretical foundation of contemporary anthropology that considers whether nature and culture function separately from one another, or if they are in a continuous biotic relationship with each other.
The Colors of Nature: Culture, Identity, and the Natural World is a 2011 book edited by Alison H. Deming and Lauret E. Savoy. The book is a collection of essays from authors representing diverse backgrounds, including Japanese American, Mestizo, African American, Hawaiian, Arab American, Chicano and Native American. [1]
Cultural ecology as developed by Steward is a major subdiscipline of anthropology. It derives from the work of Franz Boas and has branched out to cover a number of aspects of human society, in particular the distribution of wealth and power in a society, and how that affects such behaviour as hoarding or gifting (e.g. the tradition of the potlatch on the Northwest North American coast).
Uluṟu-Kata Tjuṯa National Park, sacred landscape of the aboriginal Australian, classified as "cultural landscape" by Unesco. The World Heritage Committee's adoption and use of the concept of 'cultural landscapes' has seen multiple specialists around the world, and many nations identifying 'cultural landscapes', assessing 'cultural landscapes', heritage listing 'cultural landscapes ...
In 1967, Roderick Nash published Wilderness and the American Mind, a work that has become a classic text of early environmental history.In an address to the Organization of American Historians in 1969 (published in 1970) Nash used the expression "environmental history", [4] although 1972 is generally taken as the date when the term was first coined. [5]
As time went on, the understood dichotomy of nature and culture continued to be challenged by ethnographers such as Darrell A. Posey, John Eddins, Peter Macbeth and Debbie Myers. [22] Also present in the recognition of indigenous knowledge in the intersection of Western science is the way in which it is incorporated, if at all.
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32. The problems affecting humanity and nature are global in nature, and to address them requires the exercise of global democracy through the development of mechanisms of consultation and decision-making such as referendums, plebiscites, or popular consultations so that the citizens of the world as a whole may speak. 33.
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